unto this last even as unto thee 15 Is it not lawful for me to do what I will with mine own is thine eye evil because I am good 16 So the last shall be first and the first last for many be called but few chosen Here observe 1. That the time of God's full rewarding of his Labourers is the Evening of their Days that is when their Work is done When the Evening was come the Lord of the Vineyard called his Labourers and gave them their Hire not but that they have part of their Reward in Hand but it is chiefly laid up in Hope Obs 2. That tho' God makes no difference in his Servants Wages for the time of their Work yet he will make a difference for the degrees of their Service Undoubtedly they that have done most Work shall receive most Wages He that soweth bountifully shall reap bountifully God will reward every Man according to his Works that is not only according to the Nature and Quality but the Measure and Degree of his Works All shall have Equity but all shall not have equal Bounty Obs 3. That all Inequality in the Distribution of Rewards doth not make God an unjust Accepter of Persons he may dispence both Grace and Glory in what Measure and Degree he pleases without the least Shadow of Unrighteousness Is it not lawful for me to do what I will with mine own Obs 4. That when we have done much Service for God by labouring longer than others in his Vineyard it is our Duty to have a low Esteem both of our Services and our selves for the first shall be last and the last first That is they that are first and highest in their own Esteem shall be last and least in God's Account 17 And Jesus going up to Jerusalem took the twelve disciples apart in the way and said unto them 18 Behold we go up to Jerusalem and the Son of man shall be betrayed unto the chief priests and unto the scribes and they shall condemn him to death 19 And shall deliver him to the Gentiles to mock and to scourge and to crucifie him and the third day he shall rise again This is now the third time that Christ had acquainted his Disciples very lately with his approaching Sufferings and bloody Passion He did it twice before Chap. 16 and Chap. 17. yet now he mentions it again that they might not be dismayed and their Faith might not be shaken to see him dye who called himself the true Messias and the Son of God The first time he told his Disciples of his Death in general the second time he declares the means by Treason now he tells them the manner by crucifying that he should be Scourged Mocked Spit upon and Crucified All this he did to prevent his Disciples Dejection at his Sufferings Learn thence That it is highly necessary that the Doctrine of the Cross be often preach'd to us that so being armed with Expectation of Sufferings before they come we may be the less dismayed and disheartned when they come Our Lord 's frequent forewarning his Disciples of his Death and Sufferings was to forearm them with Expectation of his Sufferings and with Preparation for their own 20 Then came to him the mother of Zebedee's children with her sons worshipping him and desiring a certain thing of him 21 And he said unto her What wilt thou she saith unto him Grant that these my two sons may sit the one on thy right hand and the other on the left in thy kingdom Observe here 1. The Persons making this Request to Christ Zebedee's Children that is James and John by the Mouth of their Mother They spake by her Lips and made use of her Tongue to usher in a Request which they were asham'd to make themselves Obs 2. The Request it self Grant that these Two may sit the one on thy Right the other on thy Left Hand Where Note How these Disciples did still dream of Christ's Temporal Kingdom altho' he had so often told them that his Kingdom was not of this World and ambitiously seek to have the Preference and Preheminence in that Kingdom See here how these poor Fishermen had already learnt craftily to fish for Preferment Who can wonder to see some Sparks of Ambition and Worldly Desires in the holiest Ministers of Christ when the Apostles themselves were not free from aspiring Thoughts even when they lay in the Bosom of their Saviour Ambition has all along infected Churchmen and troubled the Church even from the very first Original and Foundation of it Obs 3. Both the Unseasonableness and Unreasonableness of this Request made by the Disciples Christ speaks of his Sufferings to them and they sue for Dignity and great Places from him in optimis non nihil est pessimi The holiest the wisest and best of Men in this their imperfect State are not wholly free from passionate Infirmities Who would have expected that when our Saviour had been preaching the Doctrine of the Cross to his Disciples telling them that he must be Mocked Scourged Spit upon and Crucified for them that they should be seeking and suing to him for Secular Dignity and Honour Preheminence and Power But we plainly see the best of Men are but Men at the best none are in a State of Perfection on this side Heaven 22 But Jesus answered and said Ye know not what ye ask Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with they say unto him We are able Our Saviour in his Answer tells these Disciples 1. That they were greatly ignorant of the Nature and Quality of his Kingdom which was not Secular but Heavenly but the Carnal Notion of a Glorious Earthly Kingdom upon Earth in which they should be delivered from the Roman Power was so deeply imprinted in their Minds that they frequently declared their Expectation of it notwithstanding all the Assurances which Christ had given them of the contrary Obs 2. The Course which our Saviour takes to cool the Ambition of his Disciples he tells them they must expect here not Crowns on their Heads but a Cross on their Backs they must first taste of his Sufferings before they talk of his Glory and patiently suffer for him before they expect to reign with him plainly intimating that the Cross is the way to the Crown Suffering the way to Reigning and that those that suffer most for Christ shall partake of highest Dignity and Glory from him Obs 3. The presumptuous Confidence which the Disciples had of their own Strength and Ability for Sufferings Are ye able says Christ to drink of my Cup They reply We are able Alas poor Disciples when it came to the Tryal they all cowardly forsook him and fled A bold Presumption makes us vaunt of our own Ability holy Jealousie makes us distrustful of our own Strength Those that are least acquainted with the Cross are usually the most confident Undertakers
and Man was ratified and confirmed Whence we Learn That every Communicant has an undoubted Right to the Cup as to the Bread in the Lord's Supper Drink ye all of it says Christ therefore to deny the Cup to the Laity is contrary to the Institution of Christ After the Celebration was over our Saviour and his Disciples sang an Hymn as the Jews were wont to do at the Passover the Six Eucharistical Psalms from 113th to the 119th Psalm Learn hence How fit it is that God be glorified in his Church by singing of Psalms and in particular when the Sacrament of the Lord's Supper is celebrated When they had sung an Hymn they went unto the Mount of Olives 31 Then saith Jesus unto them All ye shall be offended because of me this night for it is written I will smite the shepherd and the sheep of the flock shall be scattered abroad Here our Saviour acquaints his Disciples that by reason of his approaching Sufferings they should all of them be so exceedingly offended with him that they would certainly forsake and leave him which accordingly came to pass Learn thence That Christ's dearest Freinds forsook him and left him alone in the midst of his greatest Distress and Danger Obs 2. What was the Cause of this their Flight it was the Prevalency of their Fear Thence Note How sad it is for the holiest and best of Men to be left under the Power of their own Fears in a Day of Temptation 32 But after I am risen again I will go before you into Galilee Observe here The wonderful Lenity of Christ towards his timerous and fearful Disciples notwithstanding their cowardly Flight from him he tells them he would not forsake them but love them still and as an Evidence of it would meet them in Galilee I will go before you into Galilee there shall you see me And when they did see him he never upbraided them with their Timerousness but was Friends with them notwithstanding their late Cowardice Christ's Love to his Disciples is like himself unchangeable and everlasting Having loved his own he loved them unto the end 33 Peter answered and said unto him Though all men shall be offended because of thee yet will I never be offended 34 Jesus said unto him Verily I say unto thee That this night before the cock crow thou shalt deny me thrice 35 Peter said unto him Though I should die with thee yet will I not deny thee Likewise also said all the disciples See here what strong Purposes and settled Resolutions both Peter and all the Apostles had to keep close to Christ but how did their Self-confidence fail them Learn thence That Self-confidence is a Sin too too incident to the holiest and best of Men. Tho' all Men forsake thee yet will not I. Good Man he resolved honestly but too too much in his own Strength Little little did he think what a Feather he should be in the Wind of Temptation if once God left him to the Power and Prevalency of his own Fears Observe farther That the Rest of the Apostles had the like Confident Opinion of their own Strength with St. Peter Likewise also said they all Note thence That the holiest of Men know not their own Strength till it comes to the Trial. Little did these good Men imagine what a cowardly Spirit they had in them till Temptation put it to the Proof 36 Then cometh Jesus with them unto a place called Gethsemane and saith unto the disciples Sit ye here while I go and pray yonder 37 And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 38 Then saith he unto them My soul is exceeding sorrowful even unto death tarry ye here and watch with me 39 And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 40 And he cometh unto the disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour 41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak 42 He went away again the second time and prayed saying O my Father if this cup may not pass away from me except I drink it thy will be done 43 And he came and found them asleep again for their eyes were heavy 44 And he left them and went away again and prayed the third time saying the same words Our Blessed Saviour being now come with his Disciples into the Garden he falls there into a bitter and bloody Agony in which he prayed with wonderful Fervency and Importunity to his Heavenly Father His Sufferings were now coming on a great pace and he meets them upon his Knees and would be found in a praying Posture Learn thence That Prayer is the best Preparative for as well as the most powerful Support under the heaviest Sufferings that can befal us As to this Prayer of our Saviour's in the Garden many things are very Observable As 1. The Place where he prayed In the Garden but why went Christ thither Was it to hide or shelter himself from his Enemies Nothing less for if so it had been the most improper Place because he was wont to retire thither to pray John 18.2 Judas knew the Place for Jesus oft-times resorted thither so that Christ went thither not to shun but to prepare himself by Prayer to meet his Enemies Obs 2. The time when he enter'd the Garden for Prayer it was in the Evening here he spent some Hours in pouring out his Soul to God for about Midnight Judas and the Soldiers came and apprehended him in a praying Posture Teaching us by his Example that when eminent Dangers are before us especially when Death is apprehended by us to be very much in Prayer to God and very fervent in our Wrestlings with him Obs 3. The Matter of our Lord's Prayer that if possible the Cup might pass from him That is those bitter Sufferings which were then before him particularly the insupportable Burthen of his Father 's Wrath. He prays if possible that his Father would excuse him from this dreadful Wrath his Soul being amaz'd at it But what Did Christ then begin to repent of his Undertaking for Sinners Did he shrink and give back when it came to the Pinch No no as Christ had Two Natures being God and Man so he had Two distinct Wills as Man he feared and shunned Death as God-man he willingly submitted to it the Divine Spirit and the Humane Nature of Christ did now assault each other with disagreeing Interests till at last Victory was got on the Spirit 's side Again This Prayer was not absolute but conditional If it be possible Father it may be if thou art willing if it please thee let it pass if not I will drink it Learn hence 1. That the Cup of Sufferings
that time when he had with an unbelieving Heart and an unthankful Spirit been eating the Passover which was a Type of Christ Now Satan enters into him that is takes fuller possession of him and he gives up himself more freely and fully to the Devil's conduct and suggestions Satan gets possession of wicked Men gradually and by degrees not all at once the only way to be safe is to resist the beginnings of Sin for when Satan once gets footing it is hard to prevent a more full possession Observe 4. The place where Judas now was Namely at Bethany some Miles from Jerusalem and it was now Night yet so intent he was upon the Devil's work that away he trudges to Jerusalem and at that time of the Night repairs to the high Priests and sells his Saviour into their hands Oh what a warmth and zeal was here in the Devil's cause Men given over by God possest by Satan are so restless and unwearied in Sin that neither by day nor by Night can they cease from the contrivance and execution of it 31 ¶ Therefore when he was gone out Jesus said Now is the son of man glorified and God is glorified in him 32 If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Observe here 1. Our blessed Lord calls his Death his glory Now is the Son of Man glorified That is now is the time at hand when I am to die and shall by my Death finish the work of Man's Redemption and thereby eminently glorifie God God the Father was eminently glorified in the Obedience and Sufferings of his dear and only Son It is true that the Sufferings of Christ were Ignominious in themselves yet were they the way to his own Glory and his Father 's also for by them he redeemed a lost World trampled upon Satan triumphed over Sin And the Father was exceedingly glorified by the Son 's giving Obedience to his Will and so chearfully Suffering Now is the Son of Man glorified and God is glorified in him 33 Little children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say unto you Observe here An indearing compellation a sweet Title given by Christ to his Disciples Little Children intimating that tender Affection which he bare unto them tho' now upon the point of departing from them Learn thence That whatever Christ's dealings are or may be with his People in respect of his removing and withdrawing from them yet he still retains the relation of a Father to them and will in his absence from them exercise such a care over them as Parents have of their young and tender Children so much doth the Title of Little Children imply and import Observe farther The plain intimation which our Saviour gives to his Disciples of his death being very nigh for it was the very next day he tells them he was going to Heaven and whither he went they could not come that is not presently they should follow him their forerunner afterwards but at present he had a great deal of work for them to do tho' his own work was done and till they had finished their work Whither He went they could not come Learn hence That tho' it be Rest which the Saints may lawfully desire an everlasting rest with Christ in glory yet must they not refuse to labour whilest their Lord will have it so Till their work be done whither Christ is gone they cannot come Ye shall seek me but whither I go at present ye cannot come 34 A new commandment I give unto you That ye love one another as I have loved you that ye also love one another Our Saviour having mentioned his departure from his Disciples in the former Verse I go away and whither I go ye cannot come In this and the following Verses he gives them a strict charge that in his absence they should love one another This he calls a new Commandment not that it was new in regard of Institution but of Restitution not new in regard of the Substance of it for it was a Branch of the Law of Nature and a known precept of the Jewish Religion But he calls it a new Commandment 1. Because purged from the old corrupt glosses of the Pharisees who had limited this duty of Love and confined it to their own Country-men whereas Christ enlarges the object and obliges his Disciples to love all mankind even their very Enemies 2. Because this Duty of Love was so greatly advanced and heightned by our Saviour as to the measures and degrees of it even to the laying down of our Lives one for another 3. It is called a new Commandment because urged from a new Motive and enforced by a new Example As I have loved you that ye also love one another never was this Duty so effectually taught so mightily encouraged so much urged and insisted upon by any Teacher as our Saviour and never was there such an Example given of it as his own 4. 'T is a new Commandment because with the rest it was never to wax old but to be always fresh in the memory and practice of Christ's Disciples to the end of the World 35 By this shall all men know that ye are my disciples if ye have love one to another To recommend the foregoing Duty of loving one another with the greater advantage our Saviour tells us here that it will be the best Evidence of our Relation to him as sincere Disciples By this shall all Men know that ye are my Disciples Where Observe 1. Our Saviour doth not say by this Men shall conjecture and guess that you belong to me as being my Disciples but they shall certainly know it 2. He doth not say by this shall you know your selves to be my Disciples and one another to be so but by this shall all others know it as well as your selves 3. He doth not say by this shall all Men know that you look like my Disciples but that you are indeed what you pretend to be Namely By your loving one another 4. Christ doth not say by this shall the World know that you are my Disciples Namely By your assembling often together in my House of Prayer by your frequent fastings by your reading the Scriptures Daily by your hearing Sermons Weekly by your Receiving Sacraments Monthly all these put together will be no sufficient evidence of your Disciple-ship if you keep up a secret grudg in your Hearts one against another But by this shall all Men know that ye are my Disciples if ye love one another Learn hence That one of the best Proofs and Evidences we can have of our relation to Christ as his sincere Disciples is an hearty love and good will one towards another 36 ¶ Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt
wicked Parents repine because they had Children but because they had lost them Mothers have the sharpest Throws both in their Childrens Births and Burials As Children in their Births are their Mothers Benjamins so in their Burial they are their Mothers Benoni's Sons of Sorrow 19 But when Herod was dead behold an angel of the Lord appeareth in a dream to Joseph in Egypt saying 20 Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the young child's life Obs 1. Herod's Death like a Bloody Persecutor he is sent unlamented to his Grave Historians say that out of his Body issued forth such impure Streams of Blood that the Loathsomness and Pain made him attempt the killing of himself God seldom suffers Persecutors to pass in quiet to their Graves they rarely die the common Death of all Men having no other Balm at their Funeral than their own Blood Obs 2. The happy Consequent of Herod's Death Christ is now call'd Home without Danger Herod being sent to his Grave the Coast is clear for the Return of the Holy Family The Death of Persecutors is the Delivery of the Persecuted 21 And he arose and took the young child and his mother and came into the land of Israel 22 But when he heard that Archelaus did reign in Judea in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Observe here 1. The just Fear that Joseph has upon his Mind that Herod's Son would be as Bloody a Tyrant as his Flagitious Father No wonder that the Children of Cruel Persecutors are suspected to tread in their Bloody Parents Steps Obs 2. How God's Warrant and Direction doth quiet Joseph's Mind resolve his Doubts and remove his Fears and makes him readily comply with the Command of God Being warned of God he removes out of Egypt into Galilee Oh how safe and satisfactory is it in all our Ways to follow the Call and Command of God! Joseph and Mary durst not move their Feet no not out of Egypt it self till God gives them a Warrant for their departure and bids them go 23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophet He shall be called a Nazarene A threefold Interpretation is given of these Words He shall be called a Nazarene Some read the Words 1. He shall be called a Nazarite the Nazarites were a Religious and Separate Rank of Persons among the Jews who abstained from Wine and came not near the Dead for fear of Pollution Christ was a Holy Person but no Nazarite in a strict sence for he drank Wine and touched the Dead 2. Others read the Words He shall be called Netzer a Branch in Allusion to Isa 11.1 where he is called a Branch of the Root of Jesse Christ was that True Branch of which the Prophets had so often spoken 3. Others will have the Word Nazarene referr to the City Nazareth where Christ was conceived and lived most of his time He shall be called a Nazarene because he dwelt at Nazareth hence his Disciples were called the Sect of the Nazarenes that is the Followers of him that dwelt at Nazareth and Christ himself is pleased to own the Title Act. 22.8 I am Jesus of Nazareth whom thou persecutest Learn from hence The great Humility of Mind that was found in our Saviour He was Born at Bethlehem a little City he Lives at Nazareth a poor contemptible Place He aspires not after the Grandeur of the World but is meek and lowly in Spirit may the same humble Mind be in us which was also in Christ Jesus CHAP. III. This Evangelist having declared our Saviour's Miraculous Conception in the First Chapter and recorded several remarkable Circumstances relating to his Birth in the Second Chapter in this Chapter before us he passes over in silence the whole Course of our Saviour's Life in private taking no notice how he spent his Minority whilst he dwelt at Nazareth which was till he was Thirty Years old at which time he entred upon his Publick Ministry having John the Baptist for his Harbinger and Forerunner at this Chapter fully informs us 1 IN those days came John the Baptist preaching in the wilderness of Judea 2 And saying Repent ye for the kingdom of heaven is at hand Observe here 1. The Preacher sent by God John the Baptist a Pattern of Mortification and a Preacher of Repentance Obs 2. The Place he is sent to Preach in The Wilderness of Judea not in Populous Jerusalem but in a Barren Wilderness where Inhabitants were sew and probably very ignorant and rude Learn hence That it is God's Prerogative to send forth the Preachers of the Gospel when and whither and to what People he pleases and none must Assume the Office before they be Sent. Obs 3. The Doctrine that he preaches namely the Doctrine of Repentance Repent ye This was to prepare the People for the Messias and the Grace of the Gospel Learn thence That the Preaching of the Doctrine of Repentance is absolutely necessary in order to the preparing of the Hearts of Sinners for the receiving of Christ Jesus Obs 4. The Motive which St. John uses to inforce the Exhortation to Repentance The Kingdom of Heaven is at hand that is now is the so much expected Time of the Appearing of the Messiah come the Old Testament Dispensation is now to be Abolished and the Mercy and Grace of the Gospel is now to be Revealed therefore Repent and Amend your Lives Note thence That the free and full Tenders of Grace and Mercy in the Gospel are the most alluring Arguments to move a Sinner to Repent and to Convert to God 3 For this is he that was spoken of by the prophet Esaias saying The voice of one crying in the wilderness Prepare ye the way of the Lord make his paths straight The Papists from John Baptist's living in the Wilderness would make him the first Founder of the Order of the Hermits but very groundlesly For 1. What he did was by God's Command what they do is by the Dictates of their their own Fancy 2. He busied himself in Preaching in the Wilderness they bury themselves alive and do nothing 3. He lived in the Wilderness but for a time afterwards we find him at Court Preaching a Sermon to Herod but they bind themselves with a Vow to live and die Hermits 4 And the same John had his raiment of camels hair and a leathern girdle about his loins and his meat was locusts and wild honey The plainess of John's Habit and Diet is here declared he was habited in a plain Suit of Camels Hair much as Elijah was before him and as his Habit was plain so his Diet was ordinary feeding upon Herbs and such Things as the Wilderness affords hence it was that Nazianzen said he was all
but rather fear him which is able to destroy both soul and body in hell Obs here the following Particulars 1. An unwarrantable Fear condemned and that is the sinful servile slavish Fear of impotent Man Fear not him that can kill the Body 2. An holy awful and prudential Fear of the Omnipotent God commended Fear him that is able to kill both Body and Soul 3. The Persons that this Duty of Fear is recommended to and bound upon Christ's own Disciples yea his Ministers and Ambassadors they both may and ought to fear him not only for his Greatness and Goodness but upon the account of his Punitive Justice as Being able to cast both Soul and Body into Hell Such a Fear is not only Lawful but Laudable not only commendable but commanded and well becomes the Servants of God themselves 29 Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Father 30 But the very hairs of your head are all numbred 31 Fear ye not therefore ye are of more value than many sparrows Obs here 1. The Doctrine which our Saviour Preaches to his Disciples and that is the Doctrine of Divine Providence which concerns it self for the meanest Creatures even the Birds of the Air and the Hairs of our Heads do fall within the compass of God's Protecting Care 2. Here is the Use which our Saviour makes of this Doctrine namely to fortifie the Spirits of his Disciples against all distrustful Fears and distracting Cares Learn That the Consideration of the Divine Care and Gracious Providence of GOD over us and ours ought to antidote our Spirits against all distrustful Fears whatsoever If an Hair from the Head falls not to the Ground without a Providence much less shall the Head it self if the very Excrements of the Body such are the Hair be taken Care of by God surely the more noble Parts of the Body and especially the noblest Part of our selves our Souls shall fall under his particular Regard 32 Whosoever therefore shall confess me before men him will I confess also before my Father which is in heaven 33 But whosoever shall deny me before men him will I also deny before my Father which is in heaven Obs here 1. That not to confess Christ in his Account is to deny him and to deny him is to be ashamed of him 2. That whosoever shall deny disown or be ashamed of Christ either in his Person in his Gospel or in his Members for any Fear or Favour of Man shall with Shame be disowned and eternally rejected by Him at the Dreadful Judgment of the Great Day CHRIST may be Denied three ways Doctrinally by an Erroneous and Heretical Judgment Verbally by Oral Expressions Vitally by a Wicked and Unholy Life But Wo to that Soul that denies CHRIST any of these Ways 34 Think not that I am come to send peace on earth I came not to send peace but a sword 35 For I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law 36 And a man's foes shall be they of his own houshold We must distinguish here betwixt the Intentional Aim of Christ's Coming and the Accidental Event of it His Intentional Aim was to propagate and promote Peace in the World but thro' the Corruption of Man's Nature the Accidental Event of his Coming is War and Division Not that these are the genuine and natural Fruits of the Gospel but Occasional and Accidental only Note That the Preaching of the Gospel and setting up the Kingdom of Christ in the World tho' it be not the Natural Cause yet it is the Accidental Occasion of all that War and Tumult of all that Distraction and Confusion which the World abounds with 37 He that loveth father or mother more than me is not worthy of me and he that loveth son or daughter more than me is not worthy of me 38 And he that taketh not his cross and followeth after me is not worthy of me 39 He that findeth his life shall lose it and he that loseth his life for my sake shall find it Our Saviour by these Expressions doth not condemn Natural Love and Affection either to our Relations or our own Lives but only regulates and directs it and shews that our first and chief Love must be bestowed upon Himself We may have tender and relenting Affections towards our dear Relations but then the Consideration of CHRIST's Truth and Religion must take Place of these nay of Life it self nay when these come in Competition we are to regard them no more than if they were the Objects of our Hatred Luk. 14.26 If a Man hate not his Father c. Learn hence That all the Disciples of Christ should be ready and willing whenever God calls them to it to quit all their Temporal Interests and Enjoyments even Life it self and to submit to any Temporal Inconvenience even Death it self And all this willingly chearfully and patiently rather than disown their Relation to Christ and quit the Profession of his Truth and Religion 2. That such as for Secular Interest and the Preservation of Temporal Life do renounce their Profession of Christ and his Religion they do not only greatly hazard their Temporal Life but expose their Eternal Life to the greatest Danger He that findeth his Life shall lose it c. 40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me 41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple verily I say unto you he shall in no wise lose his reward Here in the close of the Chapter our Blessed Saviour encourages his Apostles to Faithfulness in their Office by assuring them that he should reckon and esteem all the Kindness shewn to them as done unto himself And to encourage the World to be kind to his Disciples and Ministers he assures them that even a Cup of cold Water should meet with a liberal Reward How cold is their Charity who deny a Cup of cold Water to the Ministers and Disciples of Christ Learn 1. That there is some special and eminent Reward due to the Faithful Prophets of GOD above other Men. 2. That he that shall entertain a Prophet and do any good Office for him under that Name that is for his Office-sake shall be Partaker of that Reward 3. That the least Office of Love and Respect of Kindness and Charity which we shew to any of the Ministers or Members of Jesus Christ for his sake Christ accounts it as done unto himself and it shall be rewarded by himself CHAP. XI 1 AND it came to pass
is no Desire like unto God's Desire of a People's Repentance no Longing like unto God's Longing for a People's Salvation Oh Jerusalem Jerusalem how often would I have gathered thee When shall it once be CHAP. XXIV 1 AND Jesus went out and departed from the temple and his disciples came to him for to shew him the buildings of the temple 2 And Jesus said unto them See ye not all these things Verily I say unto you There shall not be left here one stone upon another that shall not be thrown down Our Blessed Saviour had often acquainted his Disciples with his approaching Death at Jerusalem The Son of Man must go up to Jerusalem to be Crucified Now in this Chapter he acquaints them with the Destruction that should come upon Jerusalem in general and upon the Temple in particular for their putting him the Son of God to Death The Disciples looking upon the Temple with Wonder and Admiration were apt to think that the Temple in regard of its invincible Strength could not be destroyed or that at least in regard of its incredible Magnificence 't was great pity it should be destroyed and accordingly they say to Christ See what goodly Buildings are here as if they had said Master what great Pity is it that such a magnificent Structure should become a ruinous Heap But hence we Learn 1. That Sin brings Cities and Kingdoms as well as particular and private Persons to their end There are no places so strong but an Almighty God is able to destroy them and Sin is sufficient to lay them waste Observe 2. That the Threatnings of God are to be feared and shall be fulfilled whatever appearing Improbabilities there may be to the contrary God had threatned Jerusalem with Destruction for her Sin and now it is not all her Strength that can oppose his Power Learn 3. That notwithstanding Magnificence and Worldly Glory doth mightily dazle our Eye yet how little doth it affect Christ's Heart Even the Temple it self that most magnificent Structure Christ values no more than an Heap of Rubbish when the Impiety of the Worshippers had devoted it to Destruction Not one Stone says Christ shall be left upon another unthrown down This threatning was fulfill'd Forty Years after Christ's Death when Titus the Roman Emperor destroyed the City and burnt the Temple and Turnus Rufus the General of his Army ploughed up the very Foundation upon which the Temple stood Thus was the Threatning of God fulfilled Jer. 26.18 Zion shall be ploughed as a Field and Jerusalem shall become Heaps The Truth and Veracity the Faithfulness and Fidelity of God is as much concerned in the Execution of his Threatnings as in the Performance of his Promises 3 And as he sat upon the mount of olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the World 4 And Jesus answered and said unto them Take heed that no man deceive you 5 For many shall come in my Name saying I am Christ and shall deceive many A double Question is here propounded by the Disciples to our Saviour First As to the time of the Temple's Destruction Secondly As to the Signs of that Destruction As to the former the time when the Temple should be destroyed See the Curiosity of Humane Nature both in desiring to know what should be hereafter and also when that hereafter should be Thence Learn That there is found with all of us an itching Curiosity and Desire rather to inquire and pry into the hidden Counsels of God's secret Will than to obey the manifest Declarations of God's revealed Will. Tell us when these things shall be As to their second Question What should be the Sign of his coming Our Saviour acquaints them with this amongst many others That there should arise false Christs false Prophets and Seducers a multitude of Impostors that should draw many after them therefore he bids them Take heed and beware Where Observe That Christ doth not gratifie his Disciples Curiosity but acquaints them with their present Duty to watch against Deceivers and Seducers who should have the Impudence to affirm themselves to be Christ Some Christ Personal or the Messiah others Christ Doctrinal affirming their erroneous Opinions to be Christ's Mind and Doctrine From the whole Note 1. That there will be many Seducers many erroneous Persons and false Opinions before the end of the World For Jerusalem's Destruction was a Type and Emblem of the World's Destruction 2. That such Seducers will come in Christ's Name and their Errors and false Opinions shall be given out to be the Mind of Christ 3. That many will be seduced and carried away with their fair Pretences and plausible Deceits 4. That Christ's own Disciples had need to take heed lest they themselves being led away by the Error of the Wicked do fall from their own Stedfastness Take heed that no Man deceive you for many will come in my Name saying I am Christ and shall deceive many 6 And ye shall hear of wars and rumours of wars see that ye be not troubled for all these things must come to pass but the end is not yet 7 For nation shall rise against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places 8 All these are the beginning of sorrows The next Sign which our Saviour gives his Disciples of Jerusalem's Destruction is the many Broyls and Commotions civil Discords and Dissentions that should be found amongst the Jews Famines Pestilence and Earthquakes fearful Sights and Signs in the Air. And Josephus declares that there appeared in the Air Chariots and Horses Men skirmishing in the Clouds and encompassing the City and that a Blazing Star in fashion of a Sword hung over the City for a Year together Learn 1. That War Pestilence and Famine are Judgments and Calamities inflicted by God upon a sinful People for their Contempt of Christ and Gospel Grace Ye shall hear of Wars Famine and Pestilence 2. That altho' these be mighty and terrible Judgments yet are they the Forerunners of worser Judgments All these are the Beginnings of Sorrow 9 Then shall they deliver you up to be afflicted and shall kill you and ye shall be hated of all nations for my Names sake 10 And then shall many be offended and shall betray one another and shall hate on another 11 And many false prophets shall arise and shall deceive many 12 And because iniquity shall abound the love of many shall wax cold 13 But he that shall endure unto the end the same shall be saved Our Saviour here goes on in giving farther Signs of the Destruction of Jerusalem 1. He declares the sharp Persecutions which should fall upon the Apostles themselves they shall kill you Thence Learn That the keenest and sharpest edge of Persecution is usually turn'd against the Ambassadors of Christ and falls heaviest on the
And they had then a notable prisoner called Barabbas 17 Therefore when they were gathered together Pilate said unto them Whom will ye that I release unto you Barabbas or Jesus which is called Christ 18 For he knew that for envy they had delivered him Now at the Feast that is at the Feast of the Passover which by way of Eminency is called the Feast the Governour used to release a Prisoner possibly by way of Memorial of their Deliverance out of Egypt accordingly Pilate makes a Motion to them that Christ may be the Prisoner set at Liberty in Honour of their Feast for he was sensible that what they did was out of Envy and Malice As Covetousness sold Christ so Envy deliver'd him Envy is a killing and murthering Passion Envy slayeth the silly one Job 5.2 That is it slays the silly Person who harbours this pestilent Lust in his Bosom and is like a Fire in his Bones continually preying upon him causing him to pine away and dye miserably because another lives happily To envy another Man's Prosperity is an Argument of the worst Simplicity Yea farther as Envy slayeth the silly one so it prompts and provokes the Sinner to seek the slaying of simple and innocent ones Envy wishes the envied Person out of the way yea out of the World and if need be will not only wish it but lend a lift towards it too Witness the Chief Priests here whose Envy was so conspicuous that Pilate himself takes notice of it and says He knew that for Envy they had delivered him 19 When he was set down on the judgment-seat his wife sent unto him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him There are several sorts or kinds of Dreams Natural Moral Diabolical and Divine The Question is what kind of Dream this was Not Natural all agree some think it was Diabolical and that Satan hoped thereby to prevent the Work of Man's Redemption by the Death of Christ But if so why had not Pilate the Dream rather than his Wife Probably this Dream was from God for even our very Dreams are order'd by God our sleeping as well as our waking times are in God's Hand Learn hence How wonderfully the Wisdom and Power of God is seen in this Woman's Testimony which she gave to the Innocency of our Saviour When all his Disciples were fled from him when none of his Friends durst speak a Word for him God raises up a Woman a Stranger a Pagan to give Evidence of his Innocency And it is Observable That at our Saviour's Trial not one Mouth was opened to plead or speak a Word for him in Defence of Innocency it self but only Pilate's and his Wife 's they both pronounce him Righteous tho' they were Gentiles and Pagans whilst his own Kindred and Countrymen the Jews thirst after his Righteous and Innocent Blood 20 But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus 21 The governour answered and said unto them Whether of the twain will ye that I release unto you They said Barabbas 22 Pilate said unto them What shall I do then with Jesus which is called Christ They all say unto him Let him be crucified 23 And the governour said Why what evil hath he done but they cried out the more saying Let him be crucified Observe here 1. How exceedingly unwilling and averse Pilate was to be the Instrument of our Saviour's Death one while he bids the Jews take him themselves and judge him according to their Law Another while he offers to save Christ in Honour of their Feast when by Custom he was to release a Prisoner and this Prisoner he desired might be Jesus When this would not satisfie he expostulates with them about our Saviour's Innocency what Evil has he done Nay St. Luke says Ch. 23. That Pilate came forth three times and professed that he found no Fault in him Yet tho' Pilate was satisfied the Jews would not be deny'd Thence Learn That wicked Men and Hypocrites within the visible Church may be guilty of such Tremendous Acts of Wickedness as the Conscience of Infidels and Pagans without the Church may boggle at and protest against Pilate a Pagan absolves Christ whilst hypocritical Jews which had heard his Doctrine and seen his Miracles do condemn him But Obs 2. Who influenced the main Body of the Jews to desire Barabbas and to destroy Jesus It was the chief Priests and Elders they perswaded the Multitude Wo to the People when their Guides and Leaders are corrupt for then they shall be tempted by wicked Counsel And wo unto them much more if they follow their wicked and pernicious Counsels Thus did the Jews follow their Guides the chief Priests till they had preserv'd Barabbas and destroy'd Jesus 24 When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Two Things are here Observable in Pilate's washing of his Hands 1. By this Action he pronounces our Saviour's Innocency and was willing thereby to testifie his own that he did not consent to our Saviour's Death washing the Hands being an usual Ceremony in Protestation of a Person 's Innocency But 2. It was great Folly and Fondness in Pilate to think that washing of his Hands did or could free him from the Guilt of innocent Blood Oh Pilate thou hadst need rub hard if thou meanest to scoure from thy Soul the Guilt of that Crimson Sin which thou hast committed thy Guilt cleaves so close unto thee that nothing can expiate it but the Blood which thou hast spilt neither was it any Excuse of Pilate's Sin that what he did was to please the People and to gratifie their Importunity It is a fond Apology for Sins when Persons pretend that they were not committed with their own Consent but at others Instigation and Importunity 25 Then answered all the people and said His blood be on us and on our children That is Let the Guilt and Punishment of this Blood rest upon us and our Posterity A most horrid and impious Imprecation the dreadful Effects of it began to come upon them Forty Years after in the Destruction of Jerusalem and has rested and remained upon their Posterity to this Day near Seventeen Hundred Years the Jews being Vagabonds over the Earth abhorred by all Nations wheresoever they come This ought to be a Terror and 〈◊〉 Warning to all Persons that they avoid all cursed Imprecations and wicked Wishes upon themselves or others Wo to such as wish Damnation to themselves Pox and Plague upon others how if God says Amen and ratifie in Heaven thy cursed Imprecations made on Earth as he did this of the wicked Jews His Blood be on us and on our Children Yet what they with a wicked Mind
said by the Holy Ghost the 〈◊〉 sâ—id to my Lord sit thou on my right hand till I make thine Enemies thy footstool 37 Dâ—vid therefore himself calleth him Lord and whence is he then his Son and the common people heard him gladly The Pharisees had often put forth several questions malitiously unto Christ and now Christ puts forth one question innocently unto them namely What they thought of the Messiah whom they expected They reply that he was to be the Son of David that is a secular Prince descending from David who should deliver them from the power of the Romans and restore them to their Civil Rights This was the Notion they had of the Messiah that he should be a meer Man the Son of David according to the flesh and nothing more Our Saviour replys Whence is it then that David calls the Messiah Lord Psalm 110. v. 1. The Lord said unto my Lord sit thou on my right hand how could he be both David's Lord and David's Son No Son being Lord to his own Father therefore if Christ were David s Soveraign he must be more than Man more then David's Son as Man so he was David's Son as God-man so he was David's Lord. Note hence 1. That although Christ was truly and really Man yet he was more then a bare Man he was Lord unto and the Salvation of his own Fore-fathers Note 2. That the only way to reconcile the Scriptures which speak concerning Christ is to believe and acknowledge him to be God and Man in one Preson the Messiah as Man was to come forth out of David's Loyns but as God-man he was David's Soveraign and Saviour As Man he was his Fathers Son as God he was Lord to his own Father 38 And he said unto them in his Doctrine beware of the Scribes which love to go in long cloathing and love Salutations in the market place 39 And the chief seats in the Synagogues and the uppermost rooms at feasts 40 Which devour widows houses and for a pretence make long prayers these shall receive greater Damnation Observe here What it is that our Saviour condemns not civil Salutations in the Market place not the chief seats in Synagogues not the uppermost Rooms at Feasts but their fond Affecting of these things and their Ambitious aspiring after them It was not their taking but their loving the uppermost Rooms at Feasts which Christ condemns Observe 2. How our Saviour condemns the Pharisees for their gross Hypocrisy in colouring over their Covetousness with a pretence of Religion making long Prayers in the Temple and Synagogues for Widows and thereupon perswading them to give bountifully to Corban that is the common Treasury for the Temple some part of which was imployed for their maintenance whence we learn that it is no new thing for designing Hypocrites to cover the fowlest Transgression with the cloak of Religion The Pharisees made long Prayers a cloak and cover for their Covetousness 41 And Jesus sat over against the Treasury and beheld how the people cast money into the Treasury and many that were rich cast in much 42 And there came a certain poor widow and she threw in two mites which makes a farthing 43 And he called unto him his Disciciples and saith unto them verily I say unto you that this poor Widow hath cast more in then all they which have cast into the Treasury 44. For all they did cast in of their abundance but she of her want did cast in all that she had even all her living As our blessed Saviour sat over against the Treasury that is that part of the Court of the Temple where the Corban or Chests for receiving the Peoples Offerings and Gifts were set he observed and took notice of those that offered their Oblations and some that were rich offered very liberally but a certain poor Widow came and offered two Mites Our Saviour hereupon takes occasion to instruct his Disciples in this comfortable Truth namely that Almighty God accepts the will of those that give chearfully though they cannot give largely This poor Woman cast in more in respect of the inward affection of her heart and in proportion to her estate then all those that were Rich and Wealthy that had cast in before her a mite to her being more then a pound to them From the whole Note 1. That the poorer yea the poorest sort of People are not exempted from good works even they must exercise charity according to their Abilities Learn 2. That in all works of pious charity which we perform God looks at the heart the will and the affection of the Giver more then at the largeness and liberality of the Gift if there be a willing mind says the Apostle 2 Câ—r 8.12 It is accepted according to what a man hath and not according to what he hath not CHAP. XIII 1 AND as he went out of the Temple one of his Disciples saith unto him Master see what manner of stones and what buildings are here 2 And Jesus answering said unto him seest thou these great buildings there shall not be left one stone upon another that shall not be thrown down Our blessed Saviour being now ready to depart from the Temple never more after this entring into it and his Disciples shewing him with wonder and admiration the magnificient Structures and Buildings thereof apprehending that in regard of its invincible strength it could not be destroyed or that at least in regard of its incredible magnificence it was great pitty it should be destroyed They say to Christ Master behold what Buildings are here not considering how sin will undermine and blow up the most famous Structures Sin brings Cities and Kingdoms as well as particular persons to their end not one stone of this magnificent Structure says Christ shall remain unpulled down which threatning was exactly fulfilled after Christ's Death when Titus the Roman Emperor destroâ—ed the City burnt the Temple and Turnus Rufus the General of his Army ploughed up the very foundation on which the Temple stood Thus was the threatning of God fulfilled Jer. 26.18 Zion shall be ploughed as a Field and Jerusalem shall becâ—me an heap Learn hence 1. That sin has laid the foundation of ruin in the most flourishing Cities and Kingdom 2. That the threatnings of God are to be feared and shall be fulfilled whatever appearing improbabilities there may be to the contrary 'T is neither the Temples strength nor beauty that can oppose or withstand God's Power 3 And as he sat upon the mount of Olives over against the Temple Peter and James and John and Andrew asked him privately 4 Tell us when shall these things be and what shall be the sign when all these things shall be fulfilled A double question is here propounded to our Saviour by his Disciples namely When the Destruction of Jerusalem shall be and what should be the signs of that Destruction See here what an itching curiosity there is in the best of Men to know
with these we are to regard them no more then if they were the Objects of our Hatred Learn hence 1. That no Man can be a sincere Disciple of Christ who gives any Relation or outward Enjoyment a preference to Christ in his Heart and Affections Christ must be Loved above all or we Love him not at all less Love he accounts and calls Hatred 2. That all the Disciples of Christ must be ready and willing whenever called to it to quit all their Temporal Interests and Enjoyments even Life it self and submit to any Temporal Inconveniencies even Death it self and all this willingly and chearfully rather than disown their Relation to Christ and quit the Profession of his Holy Religion upon easier Terms than these can none of us be the Disciples of Jesus 28 For which of you intending to build a Tower sitteth not down first and counteth the cost whether he have sufficient to finish it 29 Lest haply after he hath laid the foundation and is not able to finish it all that behold it begin to mock him 30 saying This man began to build and was not able to finish 31 Or What King cometh to make War against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand 32 Or else while the other is yet a great way off he sendeth an Ambassage and desireth Conditions of peace 33 So likewise whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple Our Blessed Saviour by these two Parables advises all his Followers to sit down and consider to weigh well and cast up before hand what it is like to cost them to go through with their Profession of Religion This he tells us common Prudence will direct Men to do in other Cases particularly when they either go to Build or to fight as a Man that intends to Build will consult whither he is able to defray the Charge and a King that goes forth to War will consider what strength he has to make Opposition in like manner should Persons engage in Religion not rashly but advisedly with Consideration and Judgment It is good to remember the Issues of Action before we Act before we engage in the spiritual Combate to consider the difficulty of the Battle What proud Leviathans we have to Conflict with what mighty Gyants to contend and strive against even the World the Flesh and the Devil But then we must take great care that our Deliberation and Consideration of Difficulties and Dangers may not deter us from but work in us a steady Resolution for the Combat looking up to Christ for his Auxiliary Aid and Strength to render us Victorious who tho' of our selves we can do nothing yet may do all things through Christ that strengthens us Learn from hence That such as take up a Profession of Christianity without considering the dangers and difficulties the Tryals and Troubles the Afflictions and Temptations which may accompany it will never hold out in the spiritual Warfare but either fall in it or run from it 34 Salt is good but if the Salt have lost his savour wherewith shall it be seasoned 35 It is neither fit for the Land nor yet for the Dunghil but men cast it out he that hath ears to hear let him hear Our Saviour here compares his Disciples to Salt thereby denoting their Usefulness Salt being one of the most useful things in Nature and pointing also out their Duty which is to Season themselves and others with sound Doctrine But Hypocritical Professors are like unsavory Salt they are neither savory in themselves nor serviceable to others our Saviour compares such Christians who have no savour of Piety and Goodness upon their Spirits to Salt that having lost its Goodness is neither fit for the Land nor yet for the Dunghil that is being of a brackish Nature it is wholly unfit to manure the Ground and will rather occasion Barrenness then any Fruitfulness of Encrease Learn hence That sincere and serious Christians are and will be as the Salt of the Earth that is good and savory in themselves and endeavouring by good Exhortation and good Example to season others But hypocritical Professors and Apostatizing Christians will be cast out and trampled upon as unsavory Salt CHAP. XV. This Chapter consists of three Parables the design and scope of them all is this to represent the great tenderness and compassion of God Almighty towards the vilest and worst of sinners upon their sincere Repentance and how highly pleasing it is to God when they do so This is expressed by three Parables 1. Of a man's seeking diligently a Sheep that he had lost and having found it rejoycing greatly and inviting his Neighbours to partake of his Joy 2. Of a Woman having lost a piece of Silver and seeking carefully till she had found it and then in like manner rejoycing with her Friends for her good Success 3. Of a prodigal Son who having spent his Time and consumed his Estate in Riot and Excess at length returns to his Father's House and is joyfully Received 1 THen drew near unto him all the Publicans and sinners for to hear him 2 And the Pharisees and Scribes murmured saying This man receiveth sinners and eateth with them The Publicans and Sinners as they had done several times before came to hear our Saviour's Instructions he treated them very kindly and conversed familiarly with them at this the Pharisees were displeased and murmured censuring our Saviour for too much Familiarity with those Men whom they look'd upon as Scandalous to Converse with not considering that he Convers'd with them as their Physician not as their Companion and therefore his proper Work and Employment lay among his Patients and that he might give all possible Encouragement to the Repentance of the greatest Sinners he sets forth at once the tender care of God in Recovering such lost Sinners and the inexpressible Joy that is found in Heaven at the welcome News of their Recovery for thus it follows in the Parables 3 And he spake this Parable unto them saying 4 What man of you having an hundred Sheep if he lose one of them doth not leave the ninety and nine in the Wilderness and go after that which is lost until he find it 5 And when he hath found it he layeth it on his shoulders rejoycing 6 And when he cometh home he calleth together his Friends and Neighbours saying unto them Rejoyce with me for I have found my sheep that was lost 7 I say unto you That likewise joy shall be in Heaven over one sinner that Repenteth more then over ninety and nine just persons that need no Repentance In this Parable Christ compares Sinners to Sheep going astray and God the Father to a tender and careful Shepherd seeking his stray Sheep wherein he secretly Taxes the Pharisees for their Uncharitableness in censuring him for Conversing with Publicans and
as Man he was David s Son as God man he was Lord to his own Father 45 Then in the audience of all the people he said unto his Disciples 46 Beware of the Scribes which desire to walk in long Robes and love greetings in the markets and the highest Seats in the Synagogues and the chief Rooms at Feasts 47 Which devour widows houses and for a shew make long prayers the same shall receive greater Damnation Observe here What it is that our Saviour condemns not Civil Salutations in the Market-place not the chief Seats in the Synagogue not the uppermost Rooms at Feasts but their fond affecting of these things and their ambitious aspiring after them it was not their Taking but their loving the uppermost Rooms at Feasts which our Saviour condemns God is the God of Order there may and ought to be a Precedency among Persons God commands us to give Honour to whom Honour is due but Pride and Ambition are detestable and hateful Vices especially in such as are Preachers and ought to be Patterns of Humility Observe 2. How our Saviour condemns the Pharisees for their gross Hypocrisy in colouring over their abominable Covetousness with a specious pretence of Religion making long Prayers in the Temple and Synagogues for Widows and thereupon perswading them to give Bountifully to Corban that is the Common Treasury for the Temple some part of which was employed for their Maintenance Whence we Learn That it is no new thing for Designing Hypocrites to cover the fowlest Transgressions with the Cloak of Religion thus the Pharisees made their Prayers a cloak and cover for their Covetousness CHAP. XXI 1 AND Jesus looked up and saw the rich men casting their Gifts into the Treasury 2 And he saw also a certain poor widow casting in thither two mites 3 And he said Of a truth I say unto you That this poor Widow hath cast in more then they all 4 For all these have of their abundance cast in unto the offerings of God but she of her penury hath cast in all that she had At the door of the Temple thro' which all the People passed in and out who came up three times a Year at the Solemn Feasts to Worship Almighty God in his own House there was a Chest set like the poor Mans Box in some of our Churches into which all Persons cast in their Free Will Offerings and Oblations which were employed either for the use of the Poor or for the Service of the Temple and what was thus given our Saviour calls an Offering to God v. 4. These of their abundance have cast in unto the Offering of God Thence Learn That what we rightly give to the Relief of the Poor or for the Service and towards the Support of God's publick Worship is Consecrated to God and as such is accepted of him and ought to be esteemed by us Observe 2. With what pleasure and Satisfaction our Saviour sets Himself to view those Offerings he beheld the rich men casting their Gifts into the Treasury Thence Note That our Saviour sees with pleasure and beholds with Delight whatever we have Hearts to give unto him whether for the Relief of his Members or for the Support of his Service Oh Blessed Saviour while now thou sittest at thy Father's Right Hand in Glory thou seest every hand that is stretched forth to the relief of thy poor Members here on Earth But a certain poor widow cast in two mites Several Circumstances relating both to the Person and the Action are here Observable as 1. The Person that offered was a Widow the Married Woman is under the careful Provision of her Husband if she spends he earns but the Widow has no hands but her own to work for her 2. She was a poor Widow poverty added to the Sorrow of her Widowhood she had no rich Joynture to live upon it is some alleviation of the Sorrow that attends Widow-hood when the Hand is left full tho' the Bed be left empty this Widow was needy and desolate but yet gives some in her Circumstances would have look'd upon themselves as having Right to receive what was given by others rather than to give any thing themselves 3 Observe her Bounty and Munificence in giving her two Mites are proclaimed by Christ to be more then all the rich Mens Talents more in respect of the mind and affection of the Giver more with respect to the proportion of the Gift a Mite to her being more than Pounds to others Pounds were little to them two Mites were all to her she leaves her self nothing so that the poor Woman gave not only more than any of them all but more then they all Christ's Eye look'd at once into the bottom of her Purse and into the bottom of her Heart and judge of the Offering rather by the Mind of the Giver than by the value of the Gift From this instance we Learn 1. That the Poorer yea the poorest sort of People are not exempted from good Works but even they must and ought to exercise Charity according to their Ability This poor Widow that had not a Pound nay not a Penny presents God with a Farthing 2. That in all Works of pious Charity which we perform God looks at the Heart the Will and the Affection of the Giver more then at the largeness and liberality of the Gift it is not said the Lord loveth a Liberal Giver but a chearful Giver He accepteth the Gift according to what a Man hath and not according to what he hath not Oh our God the poorest of us thy Servants have our two Mites also a Soul and a Body perswade and enable us to offer them both unto thee tho' they are thine own already yet wilt thou graciously accept them and oh how happy shall we be in thy acceptation 5 And as some spake of the Temple how it was adorned with goodly Stones and Gifts he said 6 As for these things which ye behold the days will come in which there shall not be left one stone upon another that shall not be thrown down Our Blessed Saviour being now ready to depart from the Temple never more after this Entering into it and his Disciples shewing him with Wonder and Admiration the magnificent Structures and Buildings thereof apprehending that in regard of its Invincible Strength it could not be destroyed not considering that Sin will undermine and blow up the most magnificent and famouâ— Structures For Sin brings Cities and Kingdoms as well as particular Persons to their End Not one stone says Christ shall be left upon another which threatning was exactly fulfilled after Christ's Death when Titus the Roman Emperour destroyed the City burnt the Temple and Turnus Rufus the General of his Army ploughed up the very Foundation on which the Temple stood Thus was the Threatning of God fulfilled Jerem 26.18 Zion shall be ploughed as a Field and Jerusalem shall become an heap Learn hence 1. That Sin has laid the
Humility of the holy Baptist the mean and lowly Opinion he had of himself Although John was the greatest among them that were born of a Woman and so much esteemed by the Jews and had the honour to go before Christ in the Exercise of his Office and Ministry yet he judges himself unworthy to carry Christ's Shoes after him He that cometh after me is preferred before me whose Shoes I am not worthy to unloose Learn hence That the more eminent Gifts the Ministers of the Gospel have and the more ready Men are to honour and esteem them the more will they abase themselves if they be truly Gracious and account themselves highly honoured in doing the meanest Offices of Love and Service for Jesus Christ Thus doth the holy Baptist here His Shoes Latchet I am not worthy to unloose 29 ¶ The next day John seeth Jesus coming unto him and saith Behold the Lamb of God which taketh away the sin of the world 30 This is he of whom I said After me cometh a man which is preferred before me for he was before me This is John the Baptist's third Testimony concerning Christ in which he points out Christ as the True Sacrifice for Expiation of Sin Behold the Lamb of God the Lamb of God's appointing to be an Expiatory Sacrifice the Lamb of God's Election the Lamb of God's Affection the Lamb of God's Acceptation the Lamb of God's Exaltation who by the Sacrifice of his death has taken away the sin of the World The sin not the sins in the plural Number to denote Original Sin as some think or as others to shew that Christ has universally taken upon himself the whole Burthen of our Sin and Guilt And there seems to be a secret Antithesis in the Word World In the Levitical Sacrifices only the sins of the Jews were laid upon the sacrificed Beast but this Lamb takes away the sin both of Jew and Gentile The Lord hath caused to meet on him the Iniquity of us all And the Word Taketh Away being of the Present Tense denotes a continued Act and it intimates to us thus much viz. That it is the daily Office of Christ to take away our sin by presenting to the Father the Memorials of his Death Christ takes away from all Believers the Guilt and Punishment of their sins the Filth and Pollution of them the Power and Dominion that is in them and as St. John called upon the Jews to behold this Lamb of God with an Eye of Observation so is it our Duty to behold him now with an Eye of Admiration with an Eye of Gratulation but especially with an Eye of Faith and Dependence improving the Fruit of his Death to our own Consolation and Salvation Isa 45.22 Look unto me and be saved c. 31 And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water 32 And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33 And I knew him not but he that sent me to baptize with water the same said unto me Upon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the holy Ghost 34 And I saw and bare record that this is the Son of God Observe here 1. That John the Baptist tho' a near Kinsman of Christ's according to the Flesh yet the Providence of God so ordered it that for thirty Years together they did not know one another nor converse with each other nor probably ever saw the faces of each other to be sure he did not know him to be the Messiah This no doubt was over-ruled by the wisdom of God to prevent all suspicion as if John and Christ had compacted together to give one another Credit that the World might suspect nothing of the Truth of John's Testimony concerning Christ or have the least jealousie that what he said of Christ was from any Bias of Mind to his Person therefore he repeats it a second time v. 31. v. 33. I knew him not Hence we may learn That a Corporal sight of Christ and an outward Personal Acquaintance with him is not simply needful and absolutely necessary for enabling a Minister to set him forth and represent him savingly to the World Observe 2. The Means declared by which John came to know Christ to be the true Messiah it was by a Sign from Heaven namely the Holy Ghost descending like a Dove upon our Saviour He that sent me to Baptize with Water the same said unto me Vpon whom thou shalt see the Spirit descending and remaining the same is he Learn hence 1. That Christ taking upon him our Nature did so cover his Glory with the Veil of our Flesh and common Infirmities that he could not be known by bodily sight from another Man Till John had a divine Revelation and an evident Sign from Heaven that Christ was the Son of God he knew him not Learn 2. That Christ in his solemn entry upon his Office as Mediator was sealed unto the Work by the descending of the Holy Ghost upon him he was sealed by the Holy Ghost's descending and the Teacher's testifying that this was his beloved Son in whom he was well pleased Now it was that God gave not the Spirit to Christ by Measure for the effectual Administration of his Mediatorial Office now it pleased the Father that in Christ should all fulness dwell He was filled Extensively with all Kinds of Grace and filled Intensively with all Degrees of Grace in the Day of his Inauguration when the Holy Spirit descended upon him ¶ 35 Again the next day after John stood and two of his disciples 36 And looking upon Jesus as he walked he said Behold the Lamb of God It is evident that John's Disciples were never very willing to acknowledge Jesus for the Messias because they thought he did shadow and cloud their Master See therefore the Sincerity of the Holy Baptist he takes every Opportunity to draw off the Eyes of his own Disciples from himself and to fix them upon Christ he saith to two of his Disciples Behold the Lamb of God As if he had said Turn your Eyes from me to Christ take less Notice of me his Minister but behold your and my Lord and Master Behold the Lamb of God Learn hence That the great Design of Christ's faithful Ministers is to set People upon admiring of Christ and not magnifying themselves Oh! 't is their great Ambition and Desire that such as love and respect them and honour their Ministry may be led by them to Christ to behold and admire him to accept of him and to submit unto him John said to his Disciples Behold the Lamb of God 37 And the two disciples heard him speak and they followed Jesus 38 Then Jesus returned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master
glorifie his Name Observe 3. Our Saviour declares a double effect and fruit of his Death and Passion 1. The judgment of this World Now is the judgment of this World now shall the Prince of this World be cast out That is my Death will be the Devil's overthrow will bring down Sin and deliver the World from the Tyranny and Dominion of Sin and Satan Learn hence 1. That Satan is the Prince and Ruler of all those who live in Sin not a Prince by Legal Right but by Tyrannical Usurpation 2. That this Usurper Satan will not quit his Possession unless he be cast out 3. That Christ by his Death has cast out Satan dethroned him and deprived him of his Tyrannical Usurpation Now is the Prince of this World cast out That is I will shortly by my Death deliver the World from the slavery of Sin and Dominion of Satan and particularly from that Idolatry which the greatest part of the World were then in slavery under The second effect and fruit of Christ's Death which is here declared is his drawing all Men unto him When I am lifted up from the Earth I will draw all Men unto me There is a twofold lifting up of Christ the first Ignominious when he was hung upon the Cross the second Glorious in the Preaching of the Gospel by this he draws all Men unto him that is by the Preaching of the Gospel he calls and invites all persons to himself he offers the Benefits of his Death to all and gathered a Church to himself out of the Gentile as well as the Jewish World Learn 1. That all persons are naturally unwilling to come to Christ they must be drawn 2. That Christ meritoriously by his Death and instrumentally by the Preaching of the Gospel draws Sinners unto himself 3. That it is not a few or small number but a very great number consisting both of Jews and Gentiles Bond and Free persons of all Nations Sexes Ages and Conditions whom Christ draweth Not that all are effectually drawn to Christ so as savingly to Believe in him but by the Preaching of the Gospel they are called and invited to him and the Benefits of his Death are offered to them Thus Christ being lifted up upon his Cross and on the Pole of his Gospel draws all Men unto him 34 The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou The Son of Man must be lift up who is this Son of Man 35 Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth 36 While ye have light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them Observe here 1. Tâ—â— Objection which the Jews make against our Saviour's being the True Messias Their Argument runs thus It was foretold under the Law that Christ or the Messias abideth for ever but thou sayest the Son of Man must be lift up and die How then canst thou be the promised Messias The Answer is in his state of Humiliation unto Death he was lifted up but in his state of Exaltation he abideth for ever Learn hence That Christ's lifting up by Death and his abiding for ever do very well consist together for both are true of him The one in his state of Humiliation the other in his state of Exaltation Observe 2. Our Saviour returns no Answer to their cavilling Objection nor doth he undertake to demonstrate how his Sufferings and his abiding for ever are consistent but gives them intimations that he was the Light of the World and advises them whilst they had the Light with them to prize it highly and improve it faithfully Yet a little while is the Light with you walk whilst ye have the Light lest Darkness come upon you Note here 1. A choice and singular Priviledge injoyed the Light is with you a personal Light Christ a Doctrinal Light the Gospel Both these brought with them a Light of Knowledge answering our Darkness of Ignorance a Light of Grace and Holiness answering our Darkness of Sin which we had brought upon our selves and a Light of Joy and Comfort answering the Darkness of Misery and Horror which we lay under by reason of our guilt Note 2. The time of injoying this priviledge limited yet a little while is the Light with you The time of a Peoples injoying the Light and Liberty of the Gospel it is a limited time it is a short time Note 3. A Duty injoined by Christ answerable to the priviledge injoyed by us Walk whilst ye have the Light An uniform and constant course of Holy walking according to the Rule of the Gospel is the indispensable Duty and Obligation of all those that injoy the Light and Liberty of the Gospel Namely To walk according to the precepts and commands of the Gospel answerable to the Priviledges and Prerogatives of the Gospel answerable to the helps and supplies of Grace which the Gospel affords and answerable to the glorious hope and expectation which the Gospel raises us unto Note 4. A danger threatned to the neglecters of this Duty lest Darkness come upon you Namely A Darkness of Ignorance and judicial Blindness a Darkness of Error and Seduction a Darkness of Horror and Despair and the fatal and final Darkness of Death and Hell for all contemners of Gospel Light there is reserved the Blackness of Darkness for ever where Sin and Torment run parallel their Torment makes them Sin and their Sin feeds their Torment 37 ¶ But though he had done so many miracles before them yet they believed not on him 38 That the saying of Esaias the prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed 39 Therefore they could not believe because that Esaias said again 40 He hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted and I should heal them 41 These things said Esaias when he saw his glory and spake of him Observe here 1. The astonishing Infidelity and unbelief of the Jews who heard our Saviour's Doctrine and were Eye-witnesses of his Miracles Tho' he had done so many miracles before them yet they believed not on him Let not the faithful Ministers of Christ be discouraged and over much dejected at their want of success in dispensing of the Gospel when they observe and consider the small success of our Saviour's own Ministry in the Hearts and Lives of his hearers Yea tho' his Ministry was accompanied with Miracles and tho' his Miracles were many in number mighty in nature clear and obvious to Sense being wrought before their Eyes yet his Ministry succeeded not and his Miracles prevailed not Lord what little success
Original or Parentage Art thou a Divine Person or not our blessed Saviour being unwilling to obstruct his own Sufferings or to discover any thing that might hinder Pilate from proceeding against him would give him no Answer having before made a reasonable and sufficient Defence Oh how ready was Christ to lay down his Life for Sinners and how willing to pay that Ransome for his People which the Justice of God required 10 Then saith Pilate unto him Speakest thou not unto me knowest thou not that I have power to crucifie thee and have power to release thee 11 Jesus answered Thou couldest have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sin Observe here 1. How offended Pilate was at Christ's silence and how unreasonably he boasts of his Power and Authority Have not I Power to Crucifie thee and Power to Release thee It is the great Sin and snare of Men in Power to forget from whom they derive their Power and to think that they may employ their Power as they please Observe 2. The Piety and meekness of our Saviour's Answer Thou couldst have no Power against me except it were given thee from above That is Thou hast no Power over me nor couldst thou inflict any punishment upon me were it not that my Father had in his great Wisdom Divine Counsel and for glorious Ends permitted it so to be Learn That Christ's being under the Power of any Man how great and eminent soever did flow from the peculiar Dispensation of God who in his wise and wonderful Counsel so ordered it and ordained it for the Redemption and Salvation of his People he was above all Humane Power as God and no ways obnoxious to Pilate's Power being a perfectly Innocent Man Observe 3. How Christ charges his Death more upon Judas and the Jews than upon Pilate and the Gentiles They that delivered me unto thee have the greater Sin Not that Pilate was excused from Sin in delivering Christ to be Crucified he sinned heinously in abusing his Power but Judas sinned more in delivering him up to the Chief Priests and the Chief Priests in delivering him up to Pilate than Pilate himself whom they made a Tool to serve their Malice and Revenge they had better means of Knowledge than he and so sinned against more Light than he and consequently their Guilt was greater and their Condemnation heavier than his Learn thence That the greater means of Light and Knowledge Persons Sin against the more aggravated is their Guilt and the more heigthned will be their Condemnation He that delivered me unto thee hath the greater Sin 12 And from thenceforth Pilate sought to release him but the Jews cried out saying If thou let this man go thou art not Cesars friend whosoever maketh himself a king speaketh against Cesar 13 ¶ When Pilate therefore heard that saying he brought Jesus forth and sat down in the judgment-seat in a place that is called the Pavement but in the Hebrew Gabbatha Still Observe How unwilling Pilate was to put Christ to Death Conscience bids him spare Popularity bids him Kill how frequently and how fervently did he contend with the Jews till they make it a State-case and Tacitly Accuse him for a Traitour to the Roman Emperor if he released him If thou let this Man go thou art not Cesar's friend When Pilate heard that he delivers up the Innocent Jesus to be Crucified Learn hence That the Natural Consciences of Men and the Innate notions of Good and Evil may carry Men on a great way in opposing that which is a bare-faced Iniquity but at last either fear or shame will over-rule if there be not a Superiour and more noble Principle Though Pilate's Conscience acquitted Christ and his Mouth had declared that he found no fault at all in him yet fear of Cesar's displeasure causes him to deliver up to Death the Holiest and best of Men against his Judgment and his Conscience When Pilate heard that he brought Jesus forth unto them 14 And it was the preparation of the passover and about the sixth hour and he saith unto the Jews Behold your king 15 But they cried out Away with him away with him crucifie him Pilate saith unto them Shall I crucifie your king The chief priests answered We have no king but Cesar 16 Then delivered he him therefore unto them to be crucified Observe here How careful the Holy Ghost is to Record and set down the Time when Pilate gave Sentence against Christ In general it was on the Day of the preparation for the Passover that is the Day immediately before it when they prepared every thing needful for the Solemnization and in particular it was about the sixth hour of that Day St. Mark calls it the third hour St. John the sixth but this is easily reconciled thus the Jews divided the Day into four quarters which they called hours the first was called the third hour which answers our ninth the second called the sixth hour answering our twelfth the third called the ninth hour answering our three in the Afternoon the fourth called the twelfth hour which was the time of their Retirement from Labour and beginning of the first Night watch Now the whole time from the third hour to the sixth that is from Nine to Twelve was called the Third Hour and the whole intervening time from the Sixth to the Ninth that is from Twelve to Three is called the Sixth Hour and so of the rest Now when St. John says it was about the Sixth Hour when Christ was condemned by Pilate and led away to be Crucified and St. Mark says it was the Third Hour we are to understand that St. Mark takes in the whole time of the Third Hour from Nine to Twelve and St. John saying it was about the sixth Hour implies that it was near Twelve so that between the Hours of Nine and Twelve our Lord was Sentenced and led away to his Cross about Twelve fastned to his Cross upon which he hung till the Ninth Hour that is till about Three in the Afternoon during which time there was such an Eclipse of the Sun as did occasion darkness over all the Earth Learn hence The great Love and Condescension of Jesus Christ in stooping so low to have his Sufferings lengthned out upon our accounts to expiate our Guilt which deserveth Eternal Sufferings that he might by his Example warn us to prepare for Trials of long continuance and Sanctifie a state of continual Affliction to us Behold the Son of God harassed all Night before he suffered hurried from place to place posted backward and forward from Pilate to Herod and from Herod to Pilate wearied scourged buffetted crowned with Thorns at last nailed to his Cross and hanging thereupon from about Twelve to Three in exquisit Torture of Body and under the sense of his Father's wrath in his Soul Oh Lord Thy kindness towards us is matchless
That is Thou sparest none but tellest all Men of their Faults XIX In his Vniversal Obedience to his Father's Will and chearful Submission to his Father's Pleasure He obeyed the Will of his Father Universally Voluntarily Sincerely and with a single Eye at his Glory perseveringly and to the End and as he was so must we be faithful to the Death if ever we expect the Crown of Life And in like manner did he submit to the Will of his Providence Father not as I will but as thou wilt not my will but thine be done O let us keep this Example continually before us and every day obey the will of God's Precept universally And submit to the Will of his Providence very chearfully this is Heaven on Earth XX. In his Love and Practice of Universal Holiness both in Heart and Life He was Holy in his Nature Holy in his Principle and Motives Holy in his Aim and Ends he was perfectly Holy precisely Holy uniformly Holy exemplarily Holy he delighted only in holy Persons and holy Things it concerns us to imitate him herein if ever we expect to be where he is Heaven is the habitation of Holiness the company is Holy the imployment Holy the enjoyments Holy no unclean Thing can enter into Heaven or could be Happy in Heaven Heaven is rather a Nature than a place 'T is not the place of Heaven can make us Happy but the Disposition and Temper of our Minds in Heaven without Conformity to the Nature of God there can be no Communion with him nor Delight in him what a discourteous Courtesie would it be to turn a filthy Swine into a Garden of curious Flowers to lodge it in a Bed of sweet Perfumes to bath it in a clear and Crystal Fountain Alas its unclean Temper and sordid Inclinations would rather choose to lie down in a Kennel and to wallow in the Mire its proper Element Thus unsuitable would Heaven be that place of greatest Happiness be the greatest Vneasiness to an unholy Heart Let us then Pray and Endeavour that the Temper of our Minds and the Actions of our Lives may be a lively Transcript of the Mind and Life of the Holy Jesus that we may be like him in Purity and Holiness in Justice and Righteousness in Patience and Meekness in Charity and Universal Goodness That as he was we may be in the World Holy Humble Harmless Heavenly Minded glorifying God on Earth that we may be glorified with him and by him in his Eternal Kingdom Yet before I close this Exhortation to an Imitation of Jesus I must subjoin this cautionary Direction Take heed that you do not so imitate Christ for your Pattern as to disown him for your Priest This is the dangerous Error of those who affirm that the great End of Christ's Death was to give the World an Example of Patience Humility Meekness and the fore-mentioned Christian Graces and that his Sufferings were Exemplary but not properly Satisfactory We acknowledge that Christ's giving us an Example was one End of his coming into the World and Dying for us but not the great End A Subordinate End but not the Vltimate God preserve us from the Contagion of this growing Error other Errors only scratch the Face but this stabs the Heart of the Christian Religion in that it deprives us of the choicest Benefit of Christ's Death namely The Expiation of Sin by a proper Satisfaction to the Justice of God But blessed be God we have not so learned Christ as we are Taught so we Believe that the Holy Jesus by the Sacrifice of his Death has Redeemed us from Death and Hell and Saved us from Wrath to come by a full and adequate payment to Divine Justice and by the Redundancy of his Merit has purchased an Eternal Inheritance for us and as we are Taught and Believe so we Pray Almighty God who hast given thine only Son to be unto us both a Sacrifice for Sin and also an Example of Godly Life Give us Grace that we may always most thankfully receive that his inestimable Benefit and also daily endeavour our selves to follow the blessed Steps of his most Holy Life through the same Jesus Christ our Lord. Almighty and everlasting God who of thy tender Love towards Mankind hast sent thy Son our Saviour Jesus Christ to take upon him our Flesh and to suffer Death upon the Cross that all Mankind should follow the Example of his great Humility Mercifully grant that we may both follow the Example of his Patience and also be made Partakers of his Resurrection through the same Jesus Christ our Lord. Amen FINIS Advertisements BOOKS published by Mr. WILLIAM BURKITT and printed for Thomas Parkhurst at the Bible and Three Crowns in Cheapside THE Poor Man's Help and Young Man's Guide Containing I. Doctrinal Instructions for the right Informing of his Judgment II. Practical Directions for the General Course of his Life III. Particular Advices for the Well-managing of every Day With reference to his 1. Natural Actions 2. Civil Imployments 3. Necessary Recreations 4. Religious Duties Particularly I. Prayer Publick in the Congregation Private in the Family Secret in the Closet II. Reading the Holy Scriptures III. Hearing of the Word Preached IV. Receiving of the Lord's Supper Unto which is added An Earnest Exhortation unto all Christians to the Love and Practice of Universal Holiness The Fourth Edition An Argumentative and Practical Discourse of Infant-Baptism In which I. The Lawfulness of Infant-Baptism is Demonstrated II. The Objections against Infant-Baptism are Answered III. The Usefulness of the Ordinance is Asserted IV. The Sinfulness of Re-baptizing Manifested V. The Non-necessity of Dipping Evidenced VI. The Practical Use of Infant-Baptism Urged and Inforced The Second Edition A Sermon at the Funeral of the Reverend Mr. William Gurnall THE Works of the late Reverend and Learned William Bates D. D. In one large Volume in Folio Viz. 1. Of the Existence of God the Immortality of the Soul and the Divinity of the Christian Religion 2. The Harmony of the Divine Attributes 3. The Great Duty of Resignation 4. The Danger of Prosperity 5. Sermons of the Forgiveness of Sins 6. The Sure Trial of Uprightness 7. The Four Last Things viz. Death Judgment Heaven and Hell In which his Book called The Final Happiness of Man is included 8. Of Spiritual Perfection 9. Eleven Sermons on several Occasions 10. A Sermon upon the Death of Queen Mary 11. A Funeral Sermon on Dr. Manton 12. A Funeral Sermon on Dr. Jacomb 13. A Funeral Sermon on Mr. Baxter With his Life 14. A Funeral Sermon on Mr. Clarkson 15. A Funeral Sermon on Mr. Benjamin Ashurst To which are added Two Discourses never before publish'd being exactly taken in Short-hand and Approv'd by the Author in his Life-time viz. 16. A Discourse on Divine Meditation 17. A Discourse on the Fear of God c. With an Alphabetical Table to the Whole As likewise The Author's Effigies curiously Engrav'd by Mr. Robert White from an Original of Sir Godfrey Kneller And some Account of his Life and Character in a Funeral Sermon preach'd by the Reverend Mr. Howe Printed for Johnathan Robinson at the Golden-Lyon in St. Paul's Church-Yard There will be speedily publish'd A Catechetical Course of Sermons for the whole Year Being an Explanation of the Church-Catechism in Fifty Two Distinct Discourses on so many several Texts of Scripture Wherein are Briefly contained the most Necessary Points of Christian Doctrine in Two Volumes in Octavo With an Alphabetical Index to each Volume Recommended Especially for the Use of Families By Peter Newcome M. A. and Vicar of Aldenham in Hertford-shire Printed for John Wyat at the Rose in St. Paul's Church-Yard